Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

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Washing the deceased, shrouding him, offering the funeral prayer over him, and burying him are communal obligations ..........

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His statement: “Washing the deceased, shrouding him, offering the funeral prayer over him, and burying him are communal obligations.”

These are four issues:

The first: his statement, “Washing the deceased.”

The evidence for this is as follows:

  1. The Prophet ﷺ said regarding the man whose neck was broken by his camel on the Day of Arafah: “Wash him with water and lote leaves.” (1) The basic principle concerning a command is that it denotes obligation. It is known that he did not intend for every individual Muslim to wash this deceased person; rather, the address is directed to Muslims generally, so if some of them undertake it, that suffices.

  2. The Prophet ﷺ said to the women who were washing his daughter: “Wash her three, five, or seven times, or more than that if you see fit.” (2) The basic principle concerning a command is that it denotes obligation.

These are two transmitted proofs.

As for the rational evidence: this is among the rights a Muslim has over his fellow Muslim. Indeed, among the greatest of these rights is that a person should present his brother before his Lord in the most complete state of purification.

The second: his statement, “Shrouding him.” Its evidence is the Prophet’s ﷺ statement: “Shroud him in

(1) Reported by al-Bukhari (1265) and Muslim (1206), on the authority of Ibn Abbas. (2) Reported by al-Bukhari (1259) and Muslim (939) (39), on the authority of Umm Atiyyah.
فَصْلٌ غَسْلُ المَيِّتِ، وَتَكْفِينُهُ، وَالصَّلَاةُ عَلَيْهِ، وَدَفْنُهُ فَرْضُ كِفَايَةٍ .......... فصل قوله: «غسل الميت، وتكفينه، والصلاة عليه، ودفنه فرض كفاية». هذه أربع مسائل: الأولى: قوله: «غسل الميت». ودليل ذلك: ١ ـ قول النبي ﷺ في الذي وقصته ناقته يوم عرفة: «اغسلوه بماء وسدر» (١)، والأمر في الأصل للوجوب، ومن المعلوم أنه لا يريد من كل واحد من المسلمين أن يغسل هذا الميت، إنما يوجه الخطاب لعموم المسلمين، فإذا قام به بعضهم كفى. ٢ ـ قول النبي ﵊ للنساء اللاتي يغسلن ابنته: «اغسلنها ثلاثاً أو خمساً أو سبعاً أو أكثر من ذلك إن رأيتن ذلك» (٢)، والأصل في الأمر الوجوب. وهذان دليلان أثريان. أما الدليل النظري: فلأنَّ هذا من حقوق المسلم على أخيه، بل هو من أعظم الحقوق أن يقدم الإِنسان أخاه إلى ربه على أكمل ما يكون من الطهارة. والثانية: قوله: «وتكفينه»، ودليله قوله ﷺ: «كفنوه في
(١) أخرجه البخاري (١٢٦٥)؛ ومسلم (١٢٠٦) عن ابن عباس ﵄. (٢) أخرجه البخاري (١٢٥٩)؛ ومسلم (٩٣٩) (٣٩) عن أم عطية ﵂.

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